Mutualist anarchism is concerned with reciprocity, free association, voluntary contract, federation and credit and currency reform. Many mutualists believe a market without government intervention drives prices down to labor-costs, eliminating profit, rent and interest according to the labor theory of value. Firms would be forced to compete over workers just as workers compete over firms, raising wages.[26][27] Some see mutualism as between individualist and collectivist anarchism.[28] In What Is Property?, Proudhon develops a concept of "liberty", equivalent to "anarchy", which is the dialectical "synthesis of communism and property".[29] Greene, influenced by Pierre Leroux, sought mutualism in the synthesis of three philosophies—communism, capitalism and socialism.[30] Later individualist anarchists used the term mutualism, but retained little emphasis on synthesis while social anarchists such as the authors of An Anarchist FAQ claim mutualism as a subset of their philosophical tradition.[31]

Collectivist anarchism

Collectivist anarchism is a revolutionary[33] form of anarchism most commonly associated with Mikhail Bakunin, Johann Most and the anti-authoritarian section of the First International (1864–1876).[34] Unlike mutualists, collectivist anarchists oppose all private ownership of the means of production, instead advocating that ownership be collectivized. This was to be initiated by small cohesive elite group through acts of violence, or "propaganda by the deed", which would inspire the workers to revolt and forcibly collectivize the means of production.[33] Workers would be compensated for their work on the basis of the amount of time they contributed to production, rather than goods being distributed "according to need" as in anarcho-communism. Although the collectivist anarchists advocated compensation for labor, some held out the possibility of a post-revolutionary transition to a communist system of distribution according to need.[35] Collective anarchism arose contemporaneously with Marxism, but it opposed the Marxist dictatorship of the proletariat despite Marxism striving for a collectivist stateless society.[36]

Some collectivist anarchists do not oppose the use of currency. Some support workers being paid based on the amount of time they contributed to production. These salaries would be used to purchase commodities in a communal market.[37] This contrasts with anarcho-communism where wages would be abolished and where individuals would take freely from a storehouse of goods "to each according to his need". Many modern-day collectivist anarchists hold their form of anarchism as a permanent society rather than a carryover to anarcho-communism or a gift economy. Some collectivist anarchists such as proponents of participatory economics believe in remuneration and a form of credit but do not believe in money or markets.

Although collectivist anarchism shares many similarities with anarchist communism, there are also many key differences between them. For example, collectivist anarchists believe that the economy and most or all property should be collectively owned by society while anarchist communists by contrast believe that the concept of ownership should be rejected by society and replaced with the concept of usage.[38] Also collectivist anarchists often favor using a form of currency to compensate workers according to the amount of time spent contributing to society and production while anarcho-communists believe that currency and wages should be abolished all together and goods should be distributed "to each according to his or her need".

Anarcho-communism

Anarcho-communist Peter Kropotkin believed that in anarchy, workers would spontaneously self-organize to produce goods in common for all society

Some forms of anarchist communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realization of individual freedom.[43][44][45][46] Most anarcho-communists view it as a way of reconciling the opposition between the individual and society.[47][48][49]

To date, the best-known examples of an anarchist communist society (i.e. established around the ideas as they exist today and achieving worldwide attention and knowledge in the historical canon) are the anarchist territories during the Spanish Revolution[54] and the Free Territory during the Russian Revolution. Through the efforts and influence of the Spanish anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarcho-communism existed in most of Aragon, parts of the Levante and Andalusia as well as in the stronghold of anarchist Catalonia before being crushed by the combined forces of Fascist Francoism, Hitler, Mussolini, Spanish Communist Party repression (backed by the Soviet Union) as well as economic and armaments blockades from the capitalist countries and the Spanish Republic itself.[55] During the Russian Revolution, anarcho-communists such as Nestor Makhno worked to create and defend—through the Revolutionary Insurrectionary Army of Ukraine—anarchism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.

Individualist anarchism

Individualist anarchism refers to several traditions of thought within the anarchist movement that emphasize the individual and their will over any kinds of external determinants such as groups, society, traditions and ideological systems.[56][57]

Philosophical anarchism

In founding philosophical anarchism, William Godwin developed what many consider the first expression of modern anarchist thought.[58] According to Peter Kropotkin, Godwin was "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work".[59] Philosophical anarchism contends that the state lacks moral legitimacy; that there is no individual obligation or duty to obey the state and conversely that the state has no right to command individuals, but it does not advocate revolution to eliminate the state. According to The Blackwell Dictionary of Modern Social Thought, philosophical anarchism "is a component especially of individualist anarchism".[60]

Philosophical anarchists may accept the existence of a minimal state as an unfortunate and usually temporary "necessary evil", but argue that citizens do not have a moral obligation to obey the state when its laws conflict with individual autonomy.[61] As conceived by Godwin, it requires individuals to act in accordance with their own judgments and to allow every other individual the same liberty—conceived egoistically as by Max Stirner, it implies that "the unique one" who truly "owns himself" recognizes no duties to others; and within the limit of his might, he does what is right for him.[60] Godwin opposed revolutionary action and saw a minimal state as a present "necessary evil"[62] that would become increasingly irrelevant and powerless by the gradual spread of knowledge.[58] Godwin advocated extreme individualism, proposing that all cooperation in labor be eliminated.[63] Godwin felt discrimination on any grounds besides ability was intolerable.

Rather than throwing bombs or taking up arms to bring down the state, philosophical anarchists "have worked for a gradual change to free the individual from what they thought were the oppressive laws and social constraints of the modern state and allow all individuals to become self-determining and value-creating".[64] They may oppose the immediate elimination of the state by violent means out of concern that it would be left unsecured against the establishment of a more harmful and oppressive state. This is especially true among those anarchists who consider violence and the state as synonymous, or who consider it counterproductive where public reaction to violence results in increased "law enforcement" efforts.

Egoist anarchism

Egoist anarchism is a school of anarchist thought that originated in the philosophy of Max Stirner, a nineteenth-century Hegelian philosopher whose "name appears with familiar regularity in historically orientated surveys of anarchist thought as one of the earliest and best-known exponents of individualist anarchism".[65] Stirner's philosophy is usually called "egoism" as he says that the egoist rejects devotion to "a great idea, a cause, a doctrine, a system, a lofty calling", saying that the egoist has no political calling but rather "lives themselves out" without regard to "how well or ill humanity may fare thereby".[66] Stirner held that the only limitation on the rights of the individual is his power to obtain what he desires.[67] He proposes that most commonly accepted social institutions – including the notion of state, property as a right, natural rights in general and the very notion of society – were mere spooks in the mind. Stirner wanted to "abolish not only the state but also society as an institution responsible for its members".[68]

Stirner's idea of the Union of egoists (German: Verein von Egoisten) was first expounded in The Ego and Its Own. The Union is understood as a non-systematic association, which Stirner proposed in contradistinction to the state.[69] The Union is understood as a relation between egoists which is continually renewed by all parties' support through an act of will.[70] The Union requires that all parties participate out of a conscious egoism. If one party silently finds themselves to be suffering, but puts up with it and keeps up appearances, the Union has degenerated into something else.[70] This Union is not seen as an authority above a person's own will. This idea has received interpretations for politics, economic and sex/love.

The Scottish born German writer John Henry Mackay found out about Stirner while reading a copy of Friedrich Albert Lange's History of Materialism and Critique of its Present Importance. Later, Mackay looked for a copy of The Ego and Its Own and after being fascinated with it he wrote a biography of Stirner (Max Stirner – sein Leben und sein Werk), published in German in 1898.[75] Mackay's propaganda of stirnerist egoism and of male homosexual and bisexual rights affected Adolf Brand, who in 1896 published the world's first ongoing homosexual publication, Der Eigene.[76] Another later German anarchist publication influenced deeply by Stirner was Der Einzige. It appeared in 1919, as a weekly, then sporadically until 1925 and was edited by cousins Anselm Ruest (pseud. for Ernst Samuel) and Mynona (pseudonym for Salomo Friedlaender).

Stirnerian egoism became a main influence on European individualist anarchism including its main proponents in the early 20th century such as Emile Armand and Han Ryner in France, Renzo Novatore in Italy, Miguel Giménez Igualada in Spain and in Russia Lev Chernyi. Illegalism was an anarchist practice that developed primarily in France, Italy, Belgium and Switzerland during the early 1900s that found justification in Stirner's philosophy.[77] The illegalists openly embraced criminality as a lifestyle. Some American individualist anarchists such as Benjamin Tucker, abandoned natural rights positions and converted to Max Stirner's egoist anarchism. John Beverley Robinson wrote an essay called "Egoism" in which he states that "[m]odern egoism, as propounded by Stirner and Nietzsche, and expounded by Ibsen, Shaw and others, is all these; but it is more. It is the realization by the individual that they are an individual; that, as far as they are concerned, they are the only individual".[78] Anarchist communist Emma Goldman was influenced by both Stirner and Peter Kropotkin as well as the Russian strain of individualist anarchism and blended these philosophies together in her own, as shown in books of hers such as Anarchism And Other Essays.[79][80]Enrico Arrigoni (pseudonym: Frank Brand) was an Italian American individualist anarchist Lathe operator, house painter, bricklayer, dramatist and political activist influenced by the work of Stirner.[81][82] Stirner's philosophy also found followers in Colombia in Biófilo Panclasta and in Japan in Jun Tsuji and Sakae Osugi.

In the 1980s, it emerged in the United States the tendency of post-left anarchy which was influenced profoundly by Stirnerist egoism in aspects such as the critique of ideology.

Individualist anarchism in the United States

Josiah Warren is widely regarded as the first American anarchist[83] and the four-page weekly paper he edited during 1833, The Peaceful Revolutionist, was the first anarchist periodical published,.[84] For American anarchist historian Eunice Minette Schuster, "[i]t is apparent...that Proudhonian Anarchism was to be found in the United States at least as early as 1848 and that it was not conscious of its affinity to the Individualist Anarchism of Josiah Warren and Stephen Pearl Andrews...William B. Greene presented this Proudhonian Mutualism in its purest and most systematic form".[85]Henry David Thoreau (1817–1862) was an important early influence in individualist anarchist thought in the United States and Europe. Thoreau was an American author, poet, naturalist, tax resister, development critic, surveyor, historian, philosopher and leading transcendentalist. He is best known for his books Walden, a reflection upon simple living in natural surroundings, as well as his essay, Civil Disobedience, an argument for individual resistance to civil government in moral opposition to an unjust state. Later, Benjamin Tucker fused Stirner's egoism with the economics of Warren and Proudhon in his eclectic influential publication Liberty.

An important concern for American individualist anarchism was free love. Free love particularly stressed women's rights since most sexual laws discriminated against women—for example, marriage laws and anti-birth control measures.[86] The most important American free love journal was Lucifer the Lightbearer (1883–1907) edited by Moses Harman and Lois Waisbrooker,[87] but also there existed Ezra Heywood and Angela Heywood's The Word (1872–1890, 1892–1893).[86]Free Society (1895–1897 as The Firebrand; 1897–1904 as Free Society) was a major anarchist newspaper in the United States at the end of the 19th and beginning of the 20th centuries.[88] The publication staunchly advocated free love and women's rights and critiqued "Comstockery" – censorship of sexual information. Also M. E. Lazarus was an important American individualist anarchist who promoted free love.[86]

Freethought also motivated activism in this movement. "Freethought was a basically anti-christian, anti-clerical movement, whose purpose was to make the individual politically and spiritually free to decide for himself on religious matters. A number of contributors to Liberty (anarchist publication) were prominent figures in both freethought and anarchism. The individualist anarchist George MacDonald was a co-editor of Freethought and, for a time, The Truth Seeker. E.C. Walker was co-editor of the excellent free-thought / free love journal Lucifer, the Light-Bearer".[89] "Many of the anarchists were ardent freethinkers; reprints from freethought papers such as Lucifer, the Light-Bearer, Freethought and The Truth Seeker appeared in Liberty...The church was viewed as a common ally of the state and as a repressive force in and of itself".[89]

French individualist circles had a strong sense of personal libertarianism and experimentation. Naturism and free love contents started to have a strong influence in individualist anarchist circles and from there it expanded to the rest of anarchism also appearing in Spanish individualist anarchist groups.[95]

Anarchist naturism was promoted by Henri Zisly, Emile Gravelle[96] and Georges Butaud. Butaud was an individualist "partisan of the milieux libres, publisher of "Flambeau" ("an enemy of authority") in 1901 in Vienna. Most of his energies were devoted to creating anarchist colonies (communautés expérimentales) in which he participated in several.[97]

"In this sense, the theoretical positions and the vital experiences of french individualism are deeply iconoclastic and scandalous, even within libertarian circles. The call of nudist naturism, the strong defence of birth control methods, the idea of "unions of egoists" with the sole justification of sexual practices, that will try to put in practice, not without difficulties, will establish a way of thought and action, and will result in sympathy within some, and a strong rejection within others".[95]

Illegalism[98] is an anarchist philosophy that developed primarily in France, Italy, Belgium and Switzerland during the early 1900s as an outgrowth of Stirner's individualist anarchism.[99] Illegalists usually did not seek moral basis for their actions, recognizing only the reality of "might" rather than "right" and for the most part illegal acts were done simply to satisfy personal desires, not for some greater ideal,[100] although some committed crimes as a form of propaganda of the deed.[98] The illegalists embraced direct action and propaganda by the deed.[101]

Spain received the influence of American individualist anarchism but most importantly it was related to the French currents. At the start of the 20th century, individualism in Spain takes force through the efforts of people such as Dorado Montero, Ricardo Mella, Federico Urales and J. Elizalde, who will translate French and American individualists.[95] Important in this respect were also magazines such as La Idea Libre, La revista blanca, Etica, Iniciales, Al margen and Nosotros. In Germany, the Scottish-German John Henry McKay became the most important propagandist for individualist anarchist ideas. Adolf Brand (1874–1945) was a German writer, stirneristanarchist and pioneering campaigner for the acceptance of male bisexuality and homosexuality. BIn 1896, Brand published a German homosexual periodical, Der Eigene. The Irish anarchist writer of the Decadent movementOscar Wilde influenced individualist anarchists such as Renzo Novatore[102] and gained the admiration of Benjamin Tucker.[103]

Post-classical anarchist schools of thought

Insurrectionary anarchism

Insurrectionary anarchism is a revolutionary theory, practice and tendency within the anarchist movement which emphasizes the theme of insurrection within anarchist practice.[104][105] It opposes formal organizations such as labor unions and federations that are based on a political programme and periodic congresses.[104] Instead, insurrectionary anarchists support informal organization and small affinity group based organization.[104][105] Insurrectionary anarchists put value in attack, permanent class conflict and a refusal to negotiate or compromise with class enemies.[104][105]

Many traditional anarchists reject the critique of civilization while some such as Wolfi Landstreicher endorse the critique but do not consider themselves anarcho-primitivists. Some anarcho-primitivists are often distinguished by their focus on the praxis of achieving a feral state of being through "rewilding".

Anarcho-naturism advocated vegetarianism, free love, nudism, hiking and an ecological world view within anarchist groups and outside them.[109][118] Anarcho-naturism promoted an ecological worldview, small ecovillages and most prominently nudism as a way to avoid the artificiality of the industrial mass society of modernity.[123] Naturist individualist anarchists saw the individual in his biological, physical and psychological aspects and tried to eliminate social determinations.[123]

Social ecology

Social ecology is a philosophy developed by Murray Bookchin in the 1960s which holds that present ecological problems are rooted in deep-seated social problems, particularly in dominatory hierarchical political and social systems. These have resulted in an uncritical acceptance of an overly competitive grow-or-die philosophy. It suggests that this cannot be resisted by individual action such as ethical consumerism, but must be addressed by more nuanced ethical thinking and collective activity grounded in radical democratic ideals. The complexity of relationships between people and with nature is emphasised, along with the importance of establishing social structures that take account of this.[124]

Anarcha-feminism

Anarcha-feminism (occasionally called anarcho-feminism) is a form of anarchism that synthesizes radical feminism and anarchism that views patriarchy (male domination over women) as a fundamental manifestation of involuntary hierarchy which anarchists often oppose. Anarcha-feminism was inspired in the late 19th century by the writings of early feminist anarchists such as Lucy Parsons, Emma Goldman and Voltairine de Cleyre. Anarcha-feminists, like other radical feminists, criticize and advocate the abolition of traditional conceptions of family, education and gender roles. Anarcha-feminists are especially critical of marriage. For instance, the feminist anarchist Emma Goldman has argued that marriage is a purely economic arrangement and that "[woman] pays for it with her name, her privacy, her self-respect, her very life".[125]

Anarcha-feminists also often criticize the views of some of the traditional anarchists such as Mikhail Bakunin who have believed that patriarchy is only a minor problem and is dependent only on the existence of the state and capitalism and will disappear soon after such institutions are abolished. Anarcha-feminists by contrast view patriarchy as a fundamental problem in society and believe that the feminist struggle against sexism and patriarchy is an essential component of the anarchist struggle against the state and capitalism. As Susan Brown puts it, "as anarchism is a political philosophy that opposes all relationships of power, it is inherently feminist".[126]

Violence has always been controversial in anarchism. While many anarchists during the 19th century embraced propaganda of the deed, Leo Tolstoy and other anarcho-pacifists directly opposed violence as a means for change. Tolstoy argued that anarchism must by nature be nonviolent, since it is by definition opposition to coercion and force and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. His philosophy was cited as a major inspiration by Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. Ferdinand Domela Nieuwenhuis was also instrumental in establishing the pacifist trend within the anarchist movement.[128] In France in December 1902, Georges Yvetot was one of the founders of the Ligue antimilitariste, along with fellow anarchists Henri Beylie, Paraf-Javal, Albert Libertad and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste (AIA) founded in Amsterdam in 1904.[129]

Religious anarchism

Religious anarchism refers to a set of related anarchist ideologies that are inspired by the teachings of (organized) religions, but many anarchists have traditionally been skeptical of and opposed to organized religion.[130] Many different religions have served as inspiration for religious forms of anarchism, most notably Christianity, as Christian anarchists believe that biblical teachings give credence to anarchist philosophy. Non-Christian forms of religious anarchism include Buddhist anarchism, Jewish anarchism and most recently Neopaganism. Neopaganism focuses on the sanctity of the environment and equality and is often of a decentralized nature. This led to a number of Neopagan-inspired anarchists, one of the most prominent of which is Starhawk, who writes extensively about both spirituality and activism.

Christian anarchism

Christian anarchism is a form of religious anarchism that seeks to combine anarchism with Christianity, claiming that anarchism is justified by the teachings of Jesus Christ. Early Christian communities have been described by Christian anarchists and some historians as possessing anarcho-communist characteristics. Christian anarchists such as Leo Tolstoy and Ammon Hennacy believe that the teachings of Paul of Tarsus caused a shift from the earlier more egalitarian and anarchistic teachings of Jesus.[131][132] However, others believe that Paul with his strong emphasis on God's Providence is to be understood as a holding to anarchist principles.

Anarchism without adjectives

Anarchism without adjectives, in the words of historian George Richard Esenwein, "referred to an unhyphenated form of anarchism, that is, a doctrine without any qualifying labels such as communist, collectivist, mutualist, or individualist. For others, [...] [i]t was simply understood as an attitude that tolerated the coexistence of different anarchist schools".[133] Anarchism without adjectives emphasizes harmony between various anarchist factions and attempts to unite them around their shared anti-authoritarian beliefs. The expression was coined by Cuban-born Fernando Tarrida del Mármol, who used it in Barcelona in November 1889 as a call for tolerance, after being troubled by the "bitter debates" between the different movements.[134]Rudolf Rocker said that the different types of anarchism presented "only different methods of economy, the practical possibilities of which have yet to be tested, and that the first objective is to secure the personal and social freedom of men no matter upon which economics basis this is to be accomplished".[135]

Voltairine de Cleyre was an anarchist without adjectives who initially identified herself as an individualist anarchist but later espoused a collectivist form of anarchism, while refusing to identify herself with any of the contemporary schools ("The best thing ordinary workingmen or women could do was to organise their industry to get rid of money altogether . . . Let them produce together, co-operatively rather than as employer and employed; let them fraternise group by group, let each use what he needs of his own product, and deposit the rest in the storage-houses, and let those others who need goods have them as occasion arises").[136] She commented that "Socialism and Communism both demand a degree of joint effort and administration which would beget more regulation than is wholly consistent with ideal Anarchism; Individualism and Mutualism, resting upon property, involve a development of the private policeman not at all compatible with my notion of freedom" although she stopped short of denouncing these tendencies as un-anarchistic ("There is nothing un-Anarchistic about any of [these systems] until the element of compulsion enters and obliges unwilling persons to remain in a community whose economic arrangements they do not agree to").[136]

Errico Malatesta was another proponent of anarchism without adjectives, stating that "[i]t is not right for us, to say the least, to fall into strife over mere hypotheses".[137]

Contemporary developments

Anarchism generates many eclectic and syncretic philosophies and movements. Since the revival of anarchism in the mid 20th century,[138] a number of new movements and schools have appeared. Anarchist anthropologist David Graeber has posited a rupture between generations of anarchism, with those "who often still have not shaken the sectarian habits of the last century" contrasted with the younger activists who are "much more informed, among other elements, by indigenous, feminist, ecological and cultural-critical ideas" and who by the start of the 21st century formed "by far the majority" of anarchists.[20]

Gary Chartier has joined Kevin Carson, Charles Johnson and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen – by its proponents and by others – as part of the socialist tradition and that market anarchists can and should call themselves "socialists".[155]

Anarcho-transhumanism

Anarcho-transhumanism is the philosophy that social liberty is inherently bound up with material liberty and that freedom is ultimately a matter of expanding people's capacity and opportunities to engage with the world around them through technology. It is the realization that one's resistance against those social forces that would subjugate and limit us is but part of a spectrum of efforts to expand human agency—to facilitate our inquiry and creativity.

Organizations

Anarchists creates different forms of organization to meet each other, share information, organize struggles and trace ways to spread the anarchist ideas trough the world. Those organizations tend to be structured around the principles of anarchism, i.e. without hierarchy, coercion, and with voluntary association, since they understand that the only way to achieve a free and egualitarian society in the end is through equally free and egualitarian means. [174]

Platformism

Platformism is a tendency within the wider anarchist movement which shares an affinity with organising in the tradition of Dielo Truda's Organizational Platform of the General Union of Anarchists (Draft).[177] The Platform came from the experiences of Russian anarchists in the 1917 October Revolution, which led eventually to the victory of Bolsheviks over the anarchists and other like-minded groups. The Platform attempted to explain and address the failure of the anarchist movement during the Russian Revolution. As a controversial pamphlet, the Platform drew both praise and criticism from anarchists worldwide.

Anarcho-syndicalism

In the early 20th century, anarcho-syndicalism arose as a distinct school of thought within anarchism. More heavily focused on the labour movement than previous forms of anarchism, syndicalism posits radical trade unions as a potential force for revolutionary social change, replacing capitalism and the state with a new society, democratically self-managed by the workers. Anarcho-syndicalists seek to abolish the wage system and private ownership of the means of production, which they believe lead to class divisions. Important principles of syndicalism include workers' solidarity, direct action (such as general strikes and workplace recuperations) and workers' self-management.

Anarcho-syndicalism and other branches of anarchism are not mutually exclusive: anarcho-syndicalists often subscribe to communist or collectivist anarchism. Its advocates propose labour organization as a means to create the foundations of a non-hierarchical anarchist society within the current system and bring about social revolution. According to An Anarchist FAQ, anarcho-syndicalist economic systems often take the form of either a collectivist anarchist economic system or an anarcho-communist economic system.[31]

Rudolf Rocker is considered a leading anarcho-syndicalist theorist.[31] He outlined a view of the origins of the movement, what it sought and why it was important to the future of labour in his 1938 pamphlet Anarchosyndicalism.[178] Although more frequently associated with labor struggles of the early 20th century (particularly in France and Spain), many syndicalist organizations are active today, including the SAC in Sweden, the USI in Italy and the CNT in Spain. A number of these organizations are united across national borders by membership in the International Workers Association.

External links

References

^Malatesta, Errico. "Towards Anarchism". MAN!. Los Angeles: International Group of San Francisco. OCLC3930443.Agrell, Siri (2007-05-14). "Working for The Man". The Globe and Mail. Archived from the original on 2007-05-16. Retrieved 2008-04-14."Anarchism". Encyclopædia Britannica. Encyclopædia Britannica Premium Service. 2006. Archived from the original on 14 December 2006. Retrieved 2006-08-29."Anarchism". The Shorter Routledge Encyclopedia of Philosophy: 14. 2005. Anarchism is the view that a society without the state, or government, is both possible and desirable. The following sources cite anarchism as a political philosophy: Mclaughlin, Paul (2007). Anarchism and Authority. Aldershot: Ashgate. p. 59. ISBN 0-7546-6196-2.Johnston, R. (2000). The Dictionary of Human Geography. Cambridge: Blackwell Publishers. p. 24. ISBN 0-631-20561-6.

^"Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations". Emma Goldman. "What it Really Stands for Anarchy" in Anarchism and Other Essays.

^Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows: "They found that they must turn either to the right or to the left, — follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism...Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. Good representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of the socialism off Karl Marg". Benjamin Tucker. Individual Liberty.

^Anarchist historian George Woodcock report of Mikhail Bakunin's anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it". (p. 9) "[...] Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State".

^"That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement — at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist". Peter Kropotkin. "Anarchism: its philosophy and ideal".

^"ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express man’s natural social tendencies". George Woodcock. "Anarchism" at The Encyclopedia of Philosophy.

^"In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions". "Anarchism". Peter Kropotkin. The Encyclopædia Britannica.

^Brooks, Frank H. (1994). The Individualist Anarchists: An Anthology of Liberty (1881–1908). Transaction Publishers. p. xi. ISBN 1-56000-132-1. Usually considered to be an extreme left-wing ideology, anarchism has always included a significant strain of radical individualism, from the hyperrationalism of Godwin, to the egoism of Stirner, to the libertarians and anarcho-capitalists of today.

^Kahn, Joseph (2000). "Anarchism, the Creed That Won't Stay Dead; The Spread of World Capitalism Resurrects a Long-Dormant Movement". The New York Times (5 August).Colin Moynihan (2007). "Book Fair Unites Anarchists. In Spirit, Anyway". New York Times (16 April).

^"The anarchists were unanimous in subjecting authoritarian socialism to a barrage of severe criticism. At the time when they made violent and satirical attacks these were not entirely well founded, for those to whom they were addressed were either primitive or "vulgar" communists, whose thought had not yet been fertilized by Marxist humanism, or else, in the case of Marx and Engels themselves, were not as set on authority and state control as the anarchists made out". Daniel Guerin, Anarchism: From Theory to Practice (New York: Monthly Review Press, 1970).

^"A member of a community," The Mutualist; this 1826 series criticized Robert Owen's proposals, and has been attributed to Josiah Warren or another dissident Owenite in the same circles; Wilbur, Shawn, 2006, "More from the 1826 "Mutualist"?"

^Warren published the periodical "The Peaceful Revolutionist" in 1833, seven years before Proudhon's "What is Property."

^"While more learned men lost faith in utopias and in human nature when the New Harmony experiment failed, Warren became more trusting than before in man's intelligence and perfectibility." – Native American Anarchism, pg. 94, Eunice Schuster

^Carson, Kevin (2007). "Preface". Studies in Mutualist Political Economy. BookSurge Publishing. ISBN 1-4196-5869-7. Archived from the original on 21 December 2010.

^"Under the mutual system, each individual will receive the just and exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without profit or discount; and so much as the individual laborer will then get over and above what he has earned will come to him as his share in the general prosperity of the community of which he is an individual member." From "Communism versus Mutualism", Socialistic, Communistic, Mutualistic and Financial Fragments. (Boston: Lee & Shepard, 1875) by William Batchelder Greene

When... production comes to outstrip consumption... [e]veryone will draw what he needs from the abundant social reserve of commodities, without fear of depletion; and the moral sentiment which will be more highly developed among free and equal workers will prevent, or greatly reduce, abuse and waste.

They [the Marxists] maintain that only a dictatorship – their dictatorship, of course – can create the will of the people, while our answer to this is: No dictatorship can have any other aim but that of self-perpetuation, and it can beget only slavery in the people tolerating it; freedom can be created only by freedom, that is, by a universal rebellion on the part of the people and free organization of the toiling masses from the bottom up.

^Post-left anarcho-communist Bob Black after analysing insurrectionary anarcho-communist Luigi Galleani's view on anarcho-communism went as far as saying that "communism is the final fulfillment of individualism...The apparent contradiction between individualism and communism rests on a misunderstanding of both...Subjectivity is also objective: the individual really is subjective. It is nonsense to speak of "emphatically prioritizing the social over the individual,"...You may as well speak of prioritizing the chicken over the egg. Anarchy is a "method of individualization." It aims to combine the greatest individual development with the greatest communal unity."Bob Black. Nightmares of Reason.

^"Modern Communists are more individualistic than Stirner. To them, not merely religion, morality, family and State are spooks, but property also is no more than a spook, in whose name the individual is enslaved – and how enslaved!...Communism thus creates a basis for the liberty and Eigenheit of the individual. I am a Communist because I am an Individualist. Fully as heartily the Communists concur with Stirner when he puts the word take in place of demand – that leads to the dissolution of property, to expropriation. Individualism and Communism go hand in hand."Max Baginski. "Stirner: The Ego and His Own" on Mother Earth. Vol. 2. No. 3 MAY, 1907]

^"Communism is the one which guarantees the greatest amount of individual liberty – provided that the idea that begets the community be Liberty, Anarchy...Communism guarantees economic freedom better than any other form of association, because it can guarantee wellbeing, even luxury, in return for a few hours of work instead of a day's work." "Communism and Anarchy" by Peter Kropotkin

^"I see the dichotomies made between individualism and communism, individual revolt and class struggle, the struggle against human exploitation and the exploitation of nature as false dichotomies and feel that those who accept them are impoverishing their own critique and struggle.""MY PERSPECTIVES" by Willful Disobedience Vol. 2, No. 12Archived 29 July 2011 at WebCite

^"This process of education and class organization, more than any single factor in Spain, produced the collectives. And to the degree that the CNT-FAI (for the two organizations became fatally coupled after July 1936) exercised the major influence in an area, the collectives proved to be generally more durable, communist and resistant to Stalinist counterrevolution than other republican-held areas of Spain." Murray Bookchin. To Remember Spain: The Anarchist and Syndicalist Revolution of 1936]

^Murray Bookchin. To Remember Spain: The Anarchist and Syndicalist Revolution of 1936]

^"What do I mean by individualism? I mean by individualism the moral doctrine which, relying on no dogma, no tradition, no external determination, appeals only to the individual conscience."Mini-Manual of Individualism by Han Ryner

^"I do not admit anything except the existence of the individual, as a condition of his sovereignty. To say that the sovereignty of the individual is conditioned by Liberty is simply another way of saying that it is conditioned by itself.""Anarchism and the State" in Individual Liberty

^Godwin: "...however we may be obliged to admit it as a necessary evil for the present, it behoves us, as the friends of reason and the human species, to admit as little of it as possible, and carefully to observe whether, in consequence of the gradual illumination of the human mind, that little may not hereafter be diminished." "An Enquiry Concerning Political Justice"Archived 11 October 2003 at the Wayback Machine

^"everything understood by the term co-operation is in some sense an evil." – In Britannica Concise Encyclopedia. Retrieved 7 December 2006, from Encyclopædia Britannica Online

^Murphy, Brenda. The Provinceton Platers and the Culture of Modernity. Cambridge University Press 2005. pp. 31–32.

^For Ourselves, "Archived copy". Archived from the original on 28 December 2008. Retrieved 2008-11-17.CS1 maint: Archived copy as title (link)The Right to Be Greedy: Theses On The Practical Necessity Of Demanding Everything, 1974.

^"Parallel to the social, collectivist anarchist current there was an individualist one whose partisans emphasized their individual freedom and advised other individuals to do the same. Individualist anarchist activity spanned the full spectrum of alternatives to authoritarian society, subverting it by undermining its way of life facet by facet."Thus theft, counterfeiting, swindling and robbery became a way of life for hundreds of individualists, as it was already for countless thousands of proletarians. The wave of anarchist bombings and assassinations of the 1890s (Auguste Vaillant, Ravachol, Emile Henry, Sante Caserio) and the practice of illegalism from the mid-1880s to the start of the First World War (Clément Duval, Pini, Marius Jacob, the Bonnot gang) were twin aspects of the same proletarian offensive, but were expressed in an individualist practice, one that complemented the great collective struggles against capital."

^"We must kill the christian philosophy in the most radical sense of the word. How much mostly goes sneaking inside the democratic civilization (this most cynically ferocious form of christian depravity) and it goes more towards the categorical negation of human Individuality. "Democracy! By now we have comprised it that it means all that says Oscar Wilde Democracy is the people who govern the people with blows of the club for love of the people"." "Towards the Hurricane" by Renzo Novatore

^"When Oscar Wilde's plea for penal reform, The Ballad of Reading Gaol, was widely criticized, Tucker enthusiastically endorsed the poem, urging all of his subscribers to read it. Tucker, in fact, published an American edition. From its early championing of Walt Whitman's Leaves of Grass to a series of short stories by Francis du Bosque in its last issues, Liberty was a vehicle of controversial, avant-garde literature.""Benjamin Tucker, Individualism, & Liberty: Not the Daughter but the Mother of Order" by Wendy McElroy

^"In many of the alternative communities established in Britain in the early 1900s, nudism, anarchism, vegetarianism and free love were accepted as part of a politically radical way of life. In the 1920s the inhabitants of the anarchist community at Whiteway, near Stroud in Gloucestershire, shocked the conservative residents of the area with their shameless nudity.""Nudism the radical tradition" by Terry PhillipsArchived 11 September 2012 at Archive.today

^"In fact, few anarchists would accept the 'anarcho-capitalists' into the anarchist camp since they do not share a concern for economic equality and social justice, Their self-interested, calculating market men would be incapable of practising voluntary co-operation and mutual aid. Anarcho-capitalists, even if they do reject the State, might therefore best be called right-wing libertarians rather than anarchists." Peter Marshall. Demanding the Impossible: A History of Anarchism. Harper Perennial. London. 2008. p. 565

^"‘Libertarian’ and ‘libertarianism’ are frequently employed by anarchists as synonyms for ‘anarchist’ and ‘anarchism’, largely as an attempt to distance themselves from the negative connotations of ‘anarchy’ and its derivatives. The situation has been vastly complicated in recent decades with the rise of anarcho-capitalism, ‘minimal statism’ and an extreme right-wing laissez-faire philosophy advocated by such theorists as Murray Rothbard and Robert Nozick and their adoption of the words ‘libertarian’ and ‘libertarianism’. It has therefore now become necessary to distinguish between their right libertarianism and the left libertarianism of the anarchist tradition." Anarchist Seeds Beneath the Snow: Left-Libertarian Thought and British Writers from William Morris to Colin Ward by David Goodway. Liverpool University Press. Liverpool. 2006. p. 4

^"Within Libertarianism, Rothbard represents a minority perspective that actually argues for the total elimination of the state. However Rothbard’s claim as an anarchist is quickly voided when it is shown that he only wants an end to the public state. In its place he allows countless private states, with each person supplying their own police force, army, and law, or else purchasing these services from capitalist venders...so what remains is shrill anti-statism conjoined to a vacuous freedom in hackneyed defense of capitalism. In sum, the “anarchy” of Libertarianism reduces to a liberal fraud."Libertarianism: Bogus Anarchy" by Peter Sabatini in issue #41 (Fall/Winter 1994–95) of Anarchy: A Journal of Desire Armed

Anarchism is an anti-authoritarian political philosophy that advocates self-governed societies based on voluntary, cooperative institutions and the rejection of hierarchies those societies view as unjust. These institutions are often described as stateless societies, although several authors have defined them more specifically as distinct institutions based on non-hierarchical or free associations. Anarchism holds capitalism, the state, and representative democracy to be undesirable, unnecessary, and harmful.While opposition to the state is central, many forms of anarchism specifically entail opposing authority or hierarchical organisation in the conduct of all human relations. Anarchism is often considered a far-left ideology, and much of anarchist economics and anarchist legal philosophy reflect anti-authoritarian interpretations of communism, collectivism, syndicalism, mutualism, or participatory economics.Anarchism does not offer a fixed body of doctrine from a single particular world view, instead fluxing and flowing as a philosophy. Many types and traditions of anarchism exist, not all of which are mutually exclusive. Anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism. Strains of anarchism have often been divided into the categories of social and individualist anarchism or similar dual classifications.

Anarchism without adjectives (from the Spanish anarquismo sin adjetivos), in the words of historian George Richard Esenwein, "referred to an unhyphenated form of anarchism, that is, a doctrine without any qualifying labels such as communist, collectivist, mutualist, or individualist. For others, [...] [it] was simply understood as an attitude that tolerated the coexistence of different anarchist schools".In the 1920s, synthesis anarchism emerged as a form of anarchist organizations based on anarchism-without-adjectives principles.

Anarcho-capitalism is a political philosophy and school of anarchist thought that advocates the elimination of centralized state dictum in favor of self-ownership, private property and free markets. Anarcho-capitalists hold that in the absence of statute (law by arbitrary autocratic decrees, or bureaucratic legislation swayed by transitory political special interest groups), society tends to contractually self-regulate and civilize through the spontaneous and organic discipline of the free market (in what its proponents describe as a "voluntary society").In an anarcho-capitalist society, law enforcement, courts and all other security services would be operated by privately funded competitors selected by consumers rather than centrally through confiscatory taxation. Money, along with all other goods and services, would be privately and competitively provided in an open market. Personal and economic activities under anarcho-capitalism would therefore be regulated by victim-based dispute resolution organizations under tort and contract law, rather than by statute through centrally determined punishment under political monopolies, which tend to become corrupt in proportion to their monopolization.Various theorists have espoused legal philosophies similar to anarcho-capitalism. However, the first person to use the term was Murray Rothbard who, in the mid-20th century, synthesized elements from the Austrian School of economics, classical liberalism and 19th-century American individualist anarchists Lysander Spooner and Benjamin Tucker (while rejecting their labor theory of value and the norms they derived from it). A Rothbardian anarcho-capitalist society would operate under a mutually agreed-upon libertarian "legal code which would be generally accepted, and which the courts would pledge themselves to follow". This pact would recognize self-ownership, property, contracts, and tort law, in keeping with the universal non-aggression principle (NAP).

Anarcho-capitalists are distinguished from minarchists, who advocate a small Jeffersonian night-watchman state limited to protecting individuals and their properties from foreign and domestic aggression; and from other anarchists who seek to prohibit or regulate the accumulation of private property and the flow of capital.

Anarcho-naturism (also anarchist naturism and naturist anarchism) appeared in the late 19th century as the union of anarchist and naturist philosophies. In many of the alternative communities established in Britain in the early 1900s, "nudism, anarchism, vegetarianism and free love were accepted as part of a politically radical way of life". In the 1920s, the inhabitants of the anarchist community at Whiteway, near Stroud in Gloucestershire, "shocked the conservative residents of the area with their shameless nudity". Mainly, it had importance within individualist anarchist circles in Spain, France, Portugal and Cuba.Anarcho-naturism advocates vegetarianism, free love, nudism, hiking and an ecological world view within anarchist groups and outside them. Anarcho-naturism also promotes an ecological worldview, small ecovillages, and most prominently nudism as a way to avoid the artificiality of the industrial mass society of modernity. Naturist individualist anarchists see the individual in their biological, physical and psychological aspects and try to eliminate social determinations.

Anarcho-pacifism (also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change, the abolition of capitalism and the state. The main early influences were the thought of Henry David Thoreau and Leo Tolstoy while later the ideas of Mahatma Gandhi gained importance. Pacifist anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".

Anarcho-syndicalism (also referred to as revolutionary syndicalism) is a theory of anarchism that views revolutionary industrial unionism or syndicalism as a method for workers in capitalist society to gain control of an economy and with that control influence in broader society. Syndicalists consider their economic theories a strategy for facilitating worker self-activity and as an alternative co-operative economic system with democratic values and production centered on meeting human needs.

The basic principles of anarcho-syndicalism are solidarity, direct action (action undertaken without the intervention of third parties such as politicians, bureaucrats and arbitrators) and direct democracy, or workers' self-management. The end goal of syndicalism is to abolish the wage system, regarding it as wage slavery. Anarcho-syndicalist theory therefore generally focuses on the labour movement.Anarcho-syndicalists view the primary purpose of the state as being the defense of private property, and therefore of economic, social and political privilege, denying most of its citizens the ability to enjoy material independence and the social autonomy that springs from it. Reflecting the anarchist philosophy from which it draws its primary inspiration, anarcho-syndicalism is centred around the idea that power corrupts and that any hierarchy that cannot be ethically justified must either be dismantled or replaced by decentralized egalitarian control.

Egoist anarchism is a school of anarchist thought that originated in the philosophy of Max Stirner, a 19th-century existentialist philosopher whose "name appears with familiar regularity in historically orientated surveys of anarchist thought as one of the earliest and best known exponents of individualist anarchism".

Left-wing market anarchism, also known as free-market anti-capitalism and free-market socialism, is a form of individualist anarchism and libertarian socialism associated with contemporary scholars such as Kevin Carson, Roderick T. Long, Charles W. Johnson, Brad Spangler, Sheldon Richman, Chris Matthew Sciabarra and Gary Chartier, who stress the value of radically free markets, termed "freed markets" to distinguish them from the common conception which these libertarians believe to be riddled with statist and capitalist privileges. Referred to as left-wing market anarchists or market-oriented left-libertarians, proponents of this approach strongly affirm the classical liberal ideas of self-ownership and free markets while maintaining that taken to their logical conclusions these ideas support anti-capitalist, anti-corporatist, anti-hierarchical and pro-labor positions in economics; anti-imperialism in foreign policy; and thoroughly radical views regarding such cultural issues as gender, sexuality and race.

The genealogy of contemporary market-oriented left-libertarianism, sometimes labeled left-wing market anarchism, overlaps to a significant degree with that of Steiner–Vallentyne left-libertarianism as the roots of that tradition are sketched in the book The Origins of Left-Libertarianism. Carson–Long-style left-libertarianism is rooted in 19th-century mutualism and in the work of figures such as Thomas Hodgskin and American individualist anarchists Benjamin Tucker and Lysander Spooner. While with notable exceptions, market-oriented libertarians after Tucker tended to ally with the political right, relationships between such libertarians and the New Left thrived in the 1960s, laying the groundwork for modern left-wing market anarchism. Thus, left-wing market anarchism identifies with left-libertarianism, also known as classical libertarianism or left-wing libertarianism, which names several related yet distinct approaches to politics, society, culture and political and social theory which stress both individual freedom and social justice. Unlike right-libertarians, they believe that neither claiming nor mixing one's labor with natural resources is enough to generate full private property rights and maintain that natural resources (such as land, oil, gold, trees and so on) ought to be held in some egalitarian manner, either unowned or owned collectively. Those left-libertarians who support private property do so under the condition that recompense is offered to the local community.

Mutualism is an economic theory and anarchist school of thought that advocates a society with free markets and occupation and use, or usufruct property norms. One implementation of this scheme involves the establishment of a mutual-credit bank that would lend to producers at a minimal interest rate, just high enough to cover administration. Mutualism is based on a version of the labor theory of value holding that when labor or its product is sold, in exchange it ought to receive goods or services embodying "the amount of labor necessary to produce an article of exactly similar and equal utility". Mutualism originated from the writings of philosopher Pierre-Joseph Proudhon.

Mutualists disagree with the idea of individuals receiving an income through loans, investments, and rent as they believe these individuals are not laboring. Though Proudhon opposed this type of income, he expressed that he had never intended "to forbid or suppress, by sovereign decree, ground rent and interest on capital. I think that all these manifestations of human activity should remain free and voluntary for all: I ask for them no modifications, restrictions or suppressions, other than those which result naturally and of necessity from the universalization of the principle of reciprocity which I propose". Insofar as they ensure the worker's right to the full product of their labor, mutualists support markets and property in the product of labor. However, they argue for conditional titles to land, whose ownership is legitimate only so long as it remains in use or occupation (which Proudhon called "possession"), thus advocating personal property, but not private property.

Although mutualism is similar to the economic doctrines of the 19th-century American individualist anarchists, unlike them mutualism is in favor of large industries. Therefore, mutualism has been retrospectively characterized sometimes as being a form of individualist anarchism and as ideologically situated between individualist and collectivist forms of anarchism as well. Proudhon himself described the "liberty" he pursued as "the synthesis of communism and property". Some consider Proudhon to be an individualist anarchist while others regard him to be a social anarchist.Mutualists have distinguished mutualism from state socialism and do not advocate state control over the means of production. Benjamin Tucker said of Proudhon that "though opposed to socializing the ownership of capital, [Proudhon] aimed nevertheless to socialize its effects by making its use beneficial to all instead of a means of impoverishing the many to enrich the few...by subjecting capital to the natural law of competition, thus bringing the price of its own use down to cost".

Mystical Anarchism was a tendency within the Russian Symbolist movement after 1906, especially between 1906 and late 1908. It was created and popularized by Georgy Chulkov.

In 1906, Chulkov edited Fakely (Torches), an anthology of Symbolist writing, which called on Russian writers to:

abandon Symbolism and Decadence and move forward to "new mystical experience".Later in the year Chulkov followed up with a "Mystical Anarchism" manifesto.The doctrine has been described as:

a mish-mash of Nietzsche, Herzen, Bakunin, Merezhkovsky (Chulkov was a former editor of New Path), Ibsen, Byron, utopian socialism, Tolstoy's Christian anarchism, and Dostoyevsky's rejection of necessity.Alexander Blok and especially Vyacheslav Ivanov were supportive of the new doctrine while Valery Bryusov, the editor of the leading Symbolist magazine The Balance, and Andrei Bely were opposed to it. The resulting controversy raged on the pages of Russian Symbolist magazines until late 1908.

National-anarchism is a radical, anti-capitalist, anti-Marxist and anti-statist ideology. National-anarchists advocate a post-capitalist stateless society in which communities of different ethnic or racial groups would be free to develop separately in their own autonomous tribal communes. These national autonomous zones would be directly democratic, mutualistic and self-sufficient.

The term national-anarchism dates back as far as the 1920s. The few scholars who have studied national-anarchism conclude that it represents a further evolution in the thinking of the radical right rather than an entirely new dimension. National-anarchism has elicited skepticism and outright hostility from both left- and right-wing critics. Some accuse national-anarchists of being white nationalists who promote ethnic and racial separatism while others argue they want the militant chic of calling themselves anarchists without the historical and philosophical baggage that accompanies such a claim.The National-Anarchist Movement was propounded since the late 1990s by Troy Southgate.

Neozapatismo or neozapatism (sometimes mislabeled as zapatismo) is the Mexican ideology behind movements such as the Zapatista Army of National Liberation. The official anthem of Neozapatismo and the Zapatista territories is the Himno Zapatista. The ideology is based on anarchism, Mayan tradition, Marxism, the thoughts of Emiliano Zapata, and the thoughts of Subcomandante Insurgente Galeano. Neozapatismo is the ideology of the Zapatistas, who govern a large territory in Chiapas and have since the beginning of the Chiapas conflict. Neozapatismo has no official founder, but its thoughts are mainly attributed to Subcomandante Insurgente Galeano (formerly Subcomandante Marcos) and Emiliano Zapata. The Neozapatista ideology is believed to be derived largely from libertarian socialism, libertarian Marxism (including autonomism), social anarchism, anarcho-communism, anarcho-collectivism, anarcho-syndicalism, communalism, direct democracy, and radical democracy.

The following outline is provided as an overview of and topical guide to anarchism:

Anarchism is generally defined as the political philosophy which holds the state to be undesirable, unnecessary, and harmful, or alternatively as opposing authority and hierarchical organization in the conduct of human relations. Proponents of anarchism, known as "anarchists", advocate stateless societies or non-hierarchical voluntary associations.

Platformism is a form of anarchist organization that seeks unity upon its participants, having as a defining characteristic the idea that each platformist organization should include only members that are fully aligned with the group ideas, rejecting people with any level of conflicting ideas. It stresses the need for tightly organized anarchist organizations that are able to influence working class and peasant movements. "Platformist" groups reject the model of Leninist vanguardism, they instead aim to "make anarchist ideas the leading ideas within the class struggle". According to platformists, the four main principles by which an anarchist organisation should operate, are ideological unity, tactical unity, collective responsibility and federalism.

Post-colonial anarchism is a term coined by Roger White in response to his experience as an Anarchist Person of Color in the anarchist movement in North America. Between 1994 and 2004 White wrote a series of essays reflecting on experiences in the anarchist movement. He identifies racial isolation and tokenism as important features of the experience of people of color in the anarchist movement and attributes this to the prevalence European universalism and an approach to class struggle as a binary relationship between workers and capitalists which does not take account of the cultural aspects of imperialism.Post-colonial anarchism is an attempt to bring together disparate aspects and tendencies within the existing anarchist movement and re-envision them in an explicitly anti-imperialist framework. Where traditional anarchism is a movement arising from the struggles of proletarians in industrialized western European nations - and thus sees history from their perspective - post-colonial anarchism approaches the same principles of mutual aid, class struggle, opposition to social hierarchy, and community-level self-management, libertarian municipalism, and self-determination from the perspective of colonized peoples throughout the world. In doing so it is highly critical of the contributions of the more established anarchist movement, and seeks to add what it sees as a unique and important perspective. The tendency is strongly influenced by indigenism, anti-state forms of nationalism and Anarchist People of Color, among other sources.

Johann Rudolf Rocker (March 25, 1873 – September 19, 1958) was an anarchist writer and activist. Though often described as an anarcho-syndicalist, he was a self-professed anarchist without adjectives, believing that anarchist schools of thought represented "only different methods of economy" and that the first objective for anarchists was "to secure the personal and social freedom of men".

Synthesis anarchism, synthesist anarchism, synthesism or synthesis federations is a form of anarchist organization that seeks diversity upon it´s participants, which tries to join anarchists of different tendencies under the principles of anarchism without adjectives. In the 1920s, this form found as its main proponents the anarcho-communists Voline and Sébastien Faure, bringing together anarchists of three main tendencies, namely individualist anarchism, anarchist communism and anarcho-syndicalism. It is the main principle behind the anarchist federations grouped around the contemporary global International of Anarchist Federations.

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